Productivity of key informants for identifying blind children: evidence from a pilot study in Malawi.

OBJECTIVES: To determine the productivity of village-based 'key informants' (KIs) in identifying blind children. MATERIALS AND METHODS: Ngabu subdistrict (population 101,000) of Chikwawa district was divided into KI catchment areas. KIs, selected by local village leaders, were trained to register children reported to be blind or with severe visual impairment. These children were clinically assessed at designated centres. RESULTS: In total, 44 KIs were selected and trained to cover 196 villages in Ngabu. They identified and referred 151 children, 37 of whom were blind (presenting vision <3/60 best eye). Overall, village leaders tended to choose female KIs (80%) compared to male KIs (20%); however, male KIs tended to be more productive, identifying 4.22 children each (compared to 3.23 for female KIs). Male KIs were 2.7 times more likely to identify blind children compared to female KIs. Only 25% of all identified blind children of school going age were in school. CONCLUSIONS: KIs may be effective in identifying blind children in the community; however, additional work is needed to determine who will be the most effective KI in a community and whether gender roles will limit interpretation of findings from KIs activities

Community Identity Politics of Brijo Lor Society, Klaten in Ki Ageng Glego Myth Through Reog Performance

This research is aimed to describe community identity politics of Brijo Lor society, Klaten in Ki Ageng Glego myth through Reog performance. The research questions are how is the community identity politics in Brijo Lor society, and what is the relationship between the identity politics with Ki Ageng Glego myth through Reog performance? The research approach used is qualitative. Data collecting technique was obtained by these ways: observation, documentation, literature, and interview. Data analysis was conducted by: data collection, data reduction, data diagnose, and conclusion. To ensure the validity of the data, the researcher conducted triangulation. The result of this research proposed that community identity politics in Brijo Lor society in preserveing Reog is a strategy to maintain traditional art for many other traditional arts are extinct. Reog performance conducted regularly is a mediationof the society who ngalap berkah (beg for blessing) to Ki Ageng Glego spirit. When Reog is performed, Ki Ageng Glego spirit descends upon the world. Many people come to watch Reog because they want to get blessing for the descend of Ki Ageng Glego spirit. Ki Ageng Glego myth became an identity political way of Brijo Lor society through Reog performance

The Semantics of Repression: Understanding the Continued Brutality towards LGBTQA Individuals in the Russian Federation

This work serves to examine the linguistic style and choices used by Russian Federation President Vladimir Putin as it pertains to issues of the LGBTQA community in the country and the Anti-Propaganda Law. Using the methodology of Critical Discourse Analysis, the author compares the speeches of Vladimir Putin to those of Western leaders Barack Obama and Ban Ki-moon, drawing conclusions as to why brutality towards LGBTQA individuals in Russia has been allowed to continue relatively unopposed. The author suggests that it may be Vladimir Putin\u27s careful choice in words and speaking styles that allows the issue to persist

Lok me loko kit tim pa dano: buk matidi me kwena dwe me adek

Wan lucoo buk man wapwoyo kony me lim ki bot dul ma konyo dongo pur onyo International Fund for Agricultural Development (IFAD) ma owok ki bot ki ii dul me Bioversity International. Wan bene wapwoyo jang tic ma neno lok me pit ( Nutrition Division) i gang kal me Yotkom me Uganda, pi tic me ngiyo coc man atika.Macalo lucoc wapwoyo yee me tic ki cal ma jang tic pa dul me USAID community connector project (Integrated nutrition and agriculture project 2014), ki pa lutic me SWICHI project ma ticgi omedo rwom me pit pa mege ki lutino I mwaka 2016 , medo ki Gang Kal me Yotkom i Uganda.Buk ma tidi me kwena man ki yubu ki gen ni bibedo ki adwogi madit pien pwonyo bitime ki i ot. Man aye diro ma ki tiyo kwede me kubu kin yo mapatpat i tute man. Pwony man ocung ikom tyen lok ma pire tek angwen;1. Tim mapatpat me medo rwom me pit ki me pur.2. Yo mapatpat ma ki nyuto mupore me pit.3. Tic ki lim me wilo gin acama ki pit mupore.4. Lengo ki bedo ki cam muromo.Dong tyen lok magi acel acel tye ki yo ma mite me timo jami ki kit ma myero kwo pa jo moni omyero oloke kwede kun lube ki gin ma dongo ma kicimo botgi i kwena kacel ki bene jami mogo ma myero gutim. Ngat ma telo pwonye man omyero onyut adwogi mabeco ma kwena magi kelo bot jo moni ma lok man makogi wek gubed ki kero me ketogi itic

ISLAM ABANGAN DAN NASIONALISME KOMUNITAS SAMIN DI BLORA

This study aimed at exploring the starting point of Islam Abangan and nationalism among Samin community in Blora regency. This research also aimed at exposing the resistance of Samin community Blora in recent time. For this research, qualitative approach and e phenomenological method were both used to get the accurate results. Relation between Islam Abangan and nationalism among Samin community in Blora were coherently intertwined and in harmony. The harmony were manifested through the daily practices of Samin community containing the teachings of Ki Samin Surosentiko. The c onsistency  of the community in carrying out the teachings of Ki Samin Surosentiko caused them still exist to survive amid the onslaught of modernism currents. Thus, local culture, and Javanese Islam were the means to strengthen the attachment of humanity, to strengthen the humanity affinity as well as the seeds of nationalism spirit, in the regional locality, including in Blora.***Penelitian ini bertujuan untuk mengeksplorasi titik pangkal Islam Abangan, dan nasionalisme di komunitas Samin Kabupaten Blora. Selain itu, riset ini juga bertujuan untuk mengekspos daya tahan eksistensi komunitas Samin Blora yang masih hidup hingga kini. Agar menemukan hasil yang akurat riset ini menggunakan pendekatan kualitatif dengan metode fenomenologi. Relasi antara Islam Abangan, dan nasionalisme di kalangan komunitas Samin Brola terjalin padu, dan harmoni. Keharmonian keduanya terejawantahkan melalui praktik-praktik keseharian mereka yang merupakan nilai ajaran Ki Samin Surosentiko. Konsistensi komunitas Samin dalam menjalankan ajaran Ki Samin mengakibatkan mereka tetap eksis bertahan di tengah gempuran arus modernisme. Dengan demikian, kebudayaan lokal, dan Islam (Jawa) Abangan menjadi sarana untuk memperkokoh kelekatan kemanusiaan, sekaligus penyemai jiwa nasionalisme di bilik-bilik lokalitas kedaerahan, tak terkecuali di Blora.

Community Development within Local Wisdom Frame (The Case of Ki Ageng Tarub Cultural Kitrab, Tarub Village, Tawangharjo, Grobogan)

Local traditions and culture as a form of local wisdom serve as a medium to maintain and care for the harmony of the community environment. This includes harmony and unity between fellow communities when the community and nation environment is undermined by the dangers of intolerance, radicalism and terrorism. Local wisdom is one effective way to overcome it. One form of local wisdom that exists in the community is the tradition of the Ki Ageng Tarub Cultural Culture , the ancestor of the kings in Java. This research aims to reveal how the tradition of the Ki Ageng Tarub Cultural Culture can accommodate social relations between communities and even to the Surakarta palace. This research is a qualitative-exploratory, case study with an ethnographic approach and uses interactive analysis which includes data reduction, data presentation and conclusion drawing. It is hoped that in this research, it can be known about the intent, purpose and meaning of cultural culture as well as social cohesion in the frame of local wisdom in the tradition of Ki Ageng Tarub Cultural Culture

Community Development within Local Wisdom Frame (The Case of Ki Ageng Tarub Cultural Kitrab, Tarub Village, Tawangharjo, Grobogan)

Local traditions and culture as a form of local wisdom serve as a medium to maintain and care for the harmony of the community environment. This includes harmony and unity between fellow communities when the community and nation environment is undermined by the dangers of intolerance, radicalism and terrorism. Local wisdom is one effective way to overcome it. One form of local wisdom that exists in the community is the tradition of the Ki Ageng Tarub Cultural Culture , the ancestor of the kings in Java. This research aims to reveal how the tradition of the Ki Ageng Tarub Cultural Culture can accommodate social relations between communities and even to the Surakarta palace. This research is a qualitative-exploratory, case study with an ethnographic approach and uses interactive analysis which includes data reduction, data presentation and conclusion drawing. It is hoped that in this research, it can be known about the intent, purpose and meaning of cultural culture as well as social cohesion in the frame of local wisdom in the tradition of Ki Ageng Tarub Cultural Culture

Penerapan Sistem Informasi Data Iuran di Sekretariat Warga Tutuan Gunaksa

Maha Semaya Ki Mantri Tutuan residents are Ki Mantri Tutuan’s descent. . Ki Mantri Tutuan is Dalem Mangori’s descent who The King of Kelingga East Java. Based on data from the Ki Mantri Tutuan secretariat, it has 6.150 families total population. The residents are scattered around Bali and outside of Bali. Deployment of the residents in various regions, requires the secretariat to be able to utilize information technology to spread information. The technology currently applied cannot disseminate information widely and has weaknesses in data validity. Community service activities aim to implement information technology in managing resident contributions data. The final result of PKM activities is the development and application of website-based information systems in the management of residents contributions data. The data management information system is used to manage residents data, contributions data, and financial organization of Ki Mantri Tutuan. Keywords— Contributions Data Management, Maha Semaya Ki Mantri Tutuan, Information System

“Captain of All These Men of Death”: An Integrated Case Study of Tuberculosis in Nineteenth-Century Otago, New Zealand

The South Island of New Zealand saw several major waves of migration in the mid-nineteenth century, predominantly from Europe but also with an ethnically distinct Chinese presence. The rural community of Milton, Otago, was a settler community established primarily by immigrants from the United Kingdom in search of a better quality of life. However, these settlers faced unique challenges related to surviving in an isolated location with very little infrastructure compared to their origin populations. In 2016, excavation was undertaken at St. John’s burial ground, Milton, with the object of using bioarchaeological methods to elucidate the lived experience of the first organized European settlement of this region, particularly in terms of health and disease. Here we present a case study of Burial 21 (B21), a male individual of known identity and a documented cause of death. We use biochemical and paleopathological methods to ground-truth his written history, which includes a period of invalidism due to tuberculosis, and discuss the implications of our findings for the community, provision of care, and quality of life in rural colonial New Zealand. He maha tonu ngā hekenga tāngata ki Te Waka a Māui i ngā tau kei waenga pū o te rau tau 1800, ko te nuinga nō Ūropi, heoi he tokomaha tonu nō Haina. Nā ngā manene nō Peretānia te hapori o Milton i whakatū ki Tokomairaro, i Ōtākou, i tō rātou hiahia ki tētehi oranga kounga ake i tō rātou oranga i Peretānia. Heoi, ko ētehi o ngā wero nui i tau ki ngā manene nei i ahu mai i te noho pūreirei ki tētehi wāhi kāore rawa ngā ratonga i rite ki ngā wāhi i ahu mai ai rātou. I te tau 2016, i hahu kōiwi i te urupā o Hato Hone, i Milton, hei whakamātau i te kaha o te ora me ngā momo mate i pā atu ki ngā tāngata whai i noho i te rohe nei. Nei rā he ripoata mō tētehi kua hahua, kua tapaina ko B21, he tāne ia, ko tōna ingoa kua mōhiotia, ko tōna mate kua āta tuhia. Kua āta whakamātauria ōna kōiwi me ōna toenga kiko mō ngā tohu ora me ngā tohu mate, kia mārama ai mena rānei e hāngai ana ngā tuhinga rongoā mōna, ngā mea i tuhia nōna e takatū ana, tae atu ki te wā i tūroro ia i te mate kohi, ki ngā tohu e puta ana i te mātauranga Rongoā-Koiora ō nāianei. Ka matapakina ngā hīrautanga o ngā kitenga me te māramatanga kua puta i tēnei rangahau e pā ana ki te hapori, ki ngā ratonga hauora, me te kounga o te oranga mō te hunga noho tuawhenua i tērā wā i Aotearoa

Ngalap Berkah to the Sacred Tomb in Surakarta: An Ethnographic Study at the Tomb of Ki Ageng Henis

The objective of this study is to describe the pattern of pilgrimage practices and to reveal the primary purpose of pilgrims at Ki Ageng Henis' tomb. This is a qualitative study with an ethnographic approach. Data collection were technically done through field method covering observation and interviews. The results of this study are as follows: 1) there are three patterns of pilgrimage practices at the tomb of Ki Ageng Henis, namely the pattern of Javanese traditional pilgrimage practice, Islamic pilgrimage practice pattern, and tourist pilgrimage practice pattern; 2) the primary aim of pilgrims visiting the tomb of Ki Ageng Henis is seeking for blessings ngalap berkah due to the presence of the figure of Ki Ageng Henis. the tomb of Ki Ageng Henis can serve as a symbol of community harmony due to the diversity of pilgrims who visit it